Sentences with phrase «own free decisions»

What we make is not; it is the product of our free decision, and its destiny is ours to determine.

This was a free decision by an adult to give his life and take upon himself the consequence of sin to set you free.

For even if we grant that God's free decision is temporally emergent though intrinsically nontemporal, Whitehead seems to grant, and Ford and Brown clearly do, that God's freedom is solely the freedom of his primordial envisagement.

It is not the result of the free will of creatures, as is normally the case with the begetting of a human person, but the result of God's own Will, His free decision to become one of us.

Their free decision was given a place in the secret and vaster plan of God.

The greater the extent to which elements which derive from the free decision of man are present in the situation with which freedom is confronted and with which it deals, the more problematic the situation of man's freedom becomes.

What was a possibility one moment becomes actual through the exercise of creative freedom, the free decision of a momentary experience as to how it constitutes itself.

But creation reveals that God is also what he is everlastingly by a free decision to create the world, so that not everything that is true about God is due to the necessity of his very nature.

It is only because God utterly transcends history that his free decision to become a human being in time is also a decision of grace: «Far from implying a distance between the Word and the world, the Word's distinct manner of transcending the world implies a distinct manner of intimacy with the world.»

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

The Church knows an objective structure of reality which is anterior to and binding on the free decision of man and which as such stands under God's will and sanction.

These spontaneous factors of a free decision not articulated in propositions, not explicitly focussed, not recoverable by introspection, can of course ex supposito never be critically judged and elucidated by reflection and theoretical verification, by express confrontation with the explicit precepts of the natural law, the Gospel and the Church.

Socinus really believed in human freedom and argued that God can not know our free decisions eternally, for they are not eternally there to be known.

That God is the supremely and enduringly loving one is never in doubt; but that God's love is fulfilled and returned is, in some degree, dependent on the free decision of the creatures.

Perhaps the day before yesterday someone made a free decision, not settled in advance, which influenced yesterday in a manner different from the way it would have been influenced if the decision had not been made.

Yet God is the One who values and uses, because God incorporates into the divine life which is everlasting the good that takes place in the historical sequence; and God overrules or uses for good that which comes from the «vain imagination of foolish men» in their sin and defection — and, we may add, from anything else that is evil or wrong thanks to the free decisions made by the creatures in their divinely granted capacity to choose among relevant possibilities.

The first is impossible because creativity is a matter of grace, not of growth; the second is impossible because morality is a matter of free decision, and consequently not a matter of delivery and tradition.5

The revelation of the Word of God is a matter of the free decision of God, not a matter of bringing to the Bible the right kind of pre-understanding or the latest findings in form and redaction criticism.

Assumption of control by any one member of the group can have as a consequence the denial to others of the proper exercise of their capacity for free decision.

For if anybody had a sure knowledge of his future this very knowledge would either leave the space of his freedom still open and unknown, and would demand that he should take note of the situation of his freedom, or if the free decision were already included in the knowledge, this would be all the more a demand actually to make this decision.

Such a statement does not, however, deny that man can have quite definite situations presented to him and to his free decision, in which full disposal over his own freedom does not seem really diminished by the situation in question.

They do this without the free decision of the individual, and thus this sphere of freedom does not remain empty, but contains a definite choice of objects from which man may choose in an always finite decision.

The unlimited freedom of everybody to claim absolute freedom for everything works like a sort of secret brain - washing by anonymous powers which does not necessarily abolish freedom but narrows in advance the sphere in which the individual can make his free decision.

For it behaves as if I were involved with the free decision of another only when I make the same decision, but not before.

But beyond this the will to give freedom to all men signifies something deeper: The original free decision of all in the will of love, in the un-conditional respect for others and so forth may be the same also if the free persons express themselves in contrasting objectivations.

Thus a man can not reflect on his free decision adequately and with complete certainty.

Through his free decision he is rather truly good or evil in the very ground of his being, and thus, in the Christian view, his final salvation or loss is already present, even though perhaps still hidden.

In his free decisions he again and again experiences the resistance of his bodily nature with its own propensities for good and ill.

In the theology of Karl Barth, for example even though scientific discoveries are affirmed within the realm proper to science, the only way to know God is through God's free decision to reveal herself / himself in Jesus Christ; any other way of attempting to know God, such as through the exercise of human reason, of which science is an example, is pretentious idolatry on the part of humans trying to play God.

Man is unique among realities of the world, for he first exists and make free decisions before he can be defined.10

The fiat of God in creating is a free decision that determines the amazing unity which is the physical cosmos, which is always and everywhere utterly dependent upon this divine determination.

Such integrity can only be manifested in a temporal series of free decisions because we never confront the totality of those situations comprising our lives all at once.

The free decisions of creatures for evil and good become the destiny of other creatures and of God.

He alone not only knows but feels (the only adequate knowledge, where feeling is concerned) how they feel, and he finds his own joy in sharing their lives, lived according to their own free decisions, not fully anticipated by any detailed plan of his own.

He is also supremely worshipful because He is the love which is both the depth and the height in all occasions and the enticement or lure which leads those occasions, by their own free decision, to their satisfaction or fulfillment in the context of the wide social pattern which is the world.

God, so understood, is not only the chief causative principle, although He is not by any means the only such principle (since there is freedom of decision throughout the world - order); He is also the supreme affective reality, because what happens in the world, by precisely such free decision and its results, makes a difference to and (if we may put it so) contributes to the divine principle in providing further opportunities for advance as well as in enriching the experience of the divine itself or himself.

In our doctrine of God, even God's knowledge does not encompass all the specific aspects of future free decisions.

But the actualization of those options depends, not just on God, but also on the free decisions of the concrescing entities.

Many of these doctrines claim not only that God creates the new entity ex nihilo, but they also claim that God creates the creature's free decisions ex nihilo.

They are not ultimately autonomous... but they have a relative autonomy, an autonomy always threatened by demonic forces precisely because God wills to preserve here a sphere for the free decision of faith which is the only kind of victory he wills to have....

But the possibility of willful alienation from God, and persistence in that alienation by free decision, is there.

The other possibility is enjoyment of God, in which God accepts and receives into Himself the man who, in his ignorance and impotence and by his free decisions, has yet been possessed of the kind of «becoming» which makes him thus acceptable and able to be received by God.

Not against its or his free decision, that is to say; for in that case it would be coercion and hence literally nothing worth doing would be accomplished.

Thus the historical realm is characterized by a purpose which is nothing other than God's incredibly cherishing love, shared with His creatures and moving through their free decisions towards a great end.

It is by a free decision that he obeys, yet it is against his own will, for he is horrified by the future which he triggers.

He held that although men are tainted by original sin they have not lost the power of free decision.

Whatever Christianity considers to be a gratuitous event, a free decision of the love of God, not reducible to the exigencies of the mind as such, is considered inversely as a mythical pattern which is merely the expression of an inferior level of needs constitutive of the life of the mind.

Of course, that's not always a controversy - free decision.

As pediatricians we support breast milk as the optimal nutrition for infants and applaud our hospital partners in their support of breastfeeding through this bag - free decision.»

It can make a mother who can't breastfeed or struggles to breastfeed or even chooses not to breastfeed, feel selfish and lazy and somehow lacking a hidden «motherhood gene» that makes breastfeeding this no - brainer, easy and pain - free decision.